The indecency and unlawfulness of baptizing children in private : without necessity, and with the publick form ... to which is added, a brief exhortation to the constant receiving of the Lords Supper ..

i'~ !<!'.!«<;<!»<;!! f I: ■

t ftt Z\\coUSia<t #

PRINCETON, N. J.

%

Presented by Mr. Samuel Agnew of Philadelphia, Pa.

AgJictv Coll. on Baptism, No.

,. >

THE

Indecency and Unlawfulnefs

0 F

1 N '•

PRIVATE

Without Necdlity,and with the Publick Form.

Serioufly recommended to the Confideration of both
the Clergy and Laity of the Church of England.

By Martin 'Strong, M. A. and Vicar of Teovill\
in Somerfetfhire.

to which is added, A brief Exhortation to the conflant
Receiving of the Lords Supper.

Let all things be done decently, and in Order, I Cor. 14. 40.

Adminiftrari debent Sacramcn ta Ccelu Ecckfa & no* alibi 3 quando
fcilicet congregate eft tota Ecclefia, vel illitu pars magna, non Extra
Caelum Ecclefia Gul. Bucani Inftit. Theol. p. 607.

LONDON Plinted for Tho. Bennet at the Half- Moon in Sf. Paul's

+ Church-yard, 1692.

* - I

TO MY

Honoured Friend and Patron

SkETtlFJRV THELITTS.

Of MONT AC VI E.

Honoured Sir,

I need not make Apologies for dezoting the
enfuing Papers to your Patronage; The
trifle! confefs is too mean to be prefenced to (o
great a Name, but yet not to have done it,
would have been both Vngvateful and Vnjuft*
For 'twas compofed for the benefit of a place,
in which I am now happily fixed by your ge-
nerous and uncorruped Charity , and in beftow-
ing of which, you made no other demands^ be-
fide a promife under my hand of living on the
•place, and taking care of the People, So far
were you from making Merchandise of Souls,
that you efteem'd your right of Patronage on-
ly as a f acred truft, for which you muft give
account to Almighty God $ And may this pi-
ous Example never want its followers. I de-
fire that this Dedication may remain as a laftS

A 2 ing

The Epiftle Dedicatory.

ing Monument of my Gratitude, tho I am ve-
ry fenfible it does not kf enfant add to my ob-
ligations 3 for the prefixing of your Name
to this little Treatife, will, I doubt not, fupply
the want ofaCbarafter in its Author, and make
it the more acceptable to the World.

May all the Bleflings of Heaven attend your
Perfon, your Vertuous Lady, and every mem-
ber of yonr Family 5 May your Vnwearied Af-
fiduit} in ferving your Country never want
encouragmenty May you continually enjoy
the Advantages of doing good here on Earth,
and receive a glorious reward for all in a bet-
ter World. Thefe, Sir, (hall be the. conftant
Prayers of

Tour viofi Obliged Humble Servant,

M. Strong

TO

To my Beloved Parifhioners

THE

Inhabitants of KEOVILL.

My Dear Neighbours,

THE defign of this little Book is purely to reform {if
poffible) a Bad Cuftom, which has too long prevailed
among you, I mean, The Baptizing of your Chil-
dren in Private, without Neceffity and with the Publick
Form ; Ton all know I have already from the Pulpit told you
both of the Indecency and Unlawfulnefs of this Practice,
and folemnly protefled to ycu that the fe were the only reafons
that prevailed with me not to comply with it ; After all which
J could not but hope, that you would have granted the requefl
1 then made to you> and not have pre (fed me anymore to do a
thing, which I had fo evidently proved, to be againft both
your duty and my own. But to my great concern I have
found it otherwife.

In my own Vindication therefore, as well as fir your Satis«
faclionj have now committed what 1 formerly Preached,/*? the
Prefs, with fuch additions and alterations, as I thought ne-
ceffary to make it fit fir a Publick view: And that I might
not be wanting in any part of my duty to you, I have printed
thefe Papers to attend you at jour houfes ; hoping by this
means to remove thofe miftakes and prejudices which fome
of you may have enter taiued in this matter, and to convince
ycu fully, that the thing I here argue againjt, is really an
Errour : Norfhould any thing lefs than this unhappy necef-
fity, have ever tempted me to appear in Print.

In the management of this Argument, I have endeavoured
to be both as- Brief and Plain as poffible, to fit every thing in
a clear and convincing light , and to come down to the meanefi
Vnderflanding ; which I defire the Reader in general to re-
member, and then I need not make Apologies for the Style,
which might eafily have been of another nature, but I was to
confiflt chiefly the capacities of my own People, and in a mat-

The Epiftle to the Reader.

ter o/Univerfal concern, 1 was willing AIJ might under ft and
me. As for other imp erf eftians, they may ja/lly be imputed
to my multiplicity oflufinefs, diver (torn, and avocations in
a large and populous Town ; lam confcioiis "nough hoiv many
they are. but yet I have this fatisM ion, that the fe papers had
(at leaH as wasproteHed) the Undiflembled approbation of
a worthy and judicious Friend,a per fin of a confiderahle Cha-
racter and Authority in the Church ; for whofe particular fa-
vours, 1 cannot but take this occajion of making a publick and
grateful acknowledgments

And now (Neighbours) I have only one thing to defire of
you; that in reading this dficourfe you would confider every
thingczXmXy and impartially, without paffion, humour,
or prejudice ; Read it with that fimplicity and in differ ency
of mind, that becomes humble, teachable and Charitable
Chriftians ; Do not Nickname or mifconftrue, what is by me
well intended. Almighty God, the fearcher of hearts, knows
that I aim at nothing but your benefit, and Conviclion : /
ha ve worded every thing after the mildes~i and mo(l inoff en-
five manner I was able; If any thing feem clolely or (evere-
ly fpokenjtis no more than what I thought abfolutely neceffa-
ry for the expofing of the weaknefs of thofe objetlions, which
are ufually urged in jufiification of what 1 here oppofe; And af-
ter all, if you find that the Arguments here infiHed on, are
fuch as cannot beanfwered, then as you love your own Souls,
let me befeech you not wilfully to refift the truth, but be
glad and thankful rather, that you are freed from your mi-
flakes.

I have added at the end, a Brief Exhortation to the con-
fl ant receiving of the Lord's Supper, which is a duty too much
negletled among ft you, as well as in other places. In re-
turn for all which I defire nothing but your Prayers, as you
ever have mine. And God Almighty follow you all with his
Bleffings, and give you hearts willing both to learn and obey
the truth.

Your Sincere Friend and Servant,

ML Srong*

cIhe Indecency and Vnlaw/ulnefs of *Bap-
tiding Children in Private, without Ne-
cejjltyy and with the Tublicf^Form, &c-

TI S a ftrange prevailing power that Cujlom has upon the
minds of all mankind -■> The very Cujlom and Common-
nefs of dying, feems to have taken off the thoughts of
death from the World --, Manna itfelf was flighted when 'twas
rained down every day i And that mod facred and venerable
rite of Chriftianity, the Welled Sacrament itfelf, by being daily
adminiftred in the Primitive Church, in a little time began to
be defpis'd : And be the thing never fo apparently vicious, or evi-
dently unlawful, yet fuch is the bewitching force of an habitual
Cuftomary Practice, that it hinders men from perceiving it, and
begets fuch inveterate prejudices in their minds, as darken the Rea-
fon, and corrupt the Judgment, and bear down the force of the
ftrongeft Arguments, and of the moft convincing Reafons in the
World.

Nothing but This could poflibly have prevailed with fo many
members even of our own Communion, to perfevere fo obfti-
nately in Baptizing their Children in Private houfes, without any
juft NecefTity, and with the Public^ Form 5 a Cujlom confeiledly
Indecent, and undeniably Unlawful -j That it is fo, is the defign
of this following Treatije to evince-, and I hope to do it Vnan-
fwerably, by infixing on thefe feveral Arguments.

1. That the Baptizing Children in Private houfes, is contrary
to the nature and defign of Chriftian Baptifm.

2. 5Tis contrary to the conftant and univerfal Practice of the
Catholick Chriftian Church in all ages.

3. 'Tis contrary to the exprefs Laws and Rubrick of our own
eftablimed National Church of England.

4. 'Tis contrary to every Minifters folemn Promifes- and Sub-
fcriptions. And

5. 'Tis Abfurd, and Irrational. If I can prove beyond de-
nial thefe feveral AflertionsJ hope it will be granted, that I
have fufficiently performed my promifed Undertaking, and that
I had good reafon for refilling to comply with this Ueged Cu-
ftorik

Bur.

(O

But to prevent all miftakes, it muft be remembred, that Ex-
ception and Allowance is ftill to be made for the Cafe of invin-
cible Neceflity, of extreme Sicknefs, and danger of Death 5 at
which time the Church admits of Private Baptifm, and has com-
pofed a particular Form for that purpofe 5 of which I (hall fay
more in its proper place. This being premifed, I aflert
* Firft, That the Adminiftration of Baptifm in Private hou fes,
is contrary to the Nature and Dcjigns of Baptifm j for Baptifm is
a great and moft folemn part of Gods Publick Worlhip 5 'Tis
that Divine Sacrament by which we are entred and admitted in-
to the Chriftian Church and Covenant, by which we are made

members of that Holy Catholkk^Church, and United to that Commu-
nion of ' Saint s^ and common Society of Christians, which makes
one fundamental Article of our Creed. Baptifm is allb an open
and folemn profellion of our belief in the Sacred Trinity, Father,
Son, and Holy Ghoft, in whofe names we are Baptized 5 but
efpecially 'tis a Publick declaration of our Faith in Jefus the Me-
diator, an open acknowledgment to all the Woald that we hear-
tily embrace that Gofpel and Religion, which Chrift reveal'd
from his Father, to mankind, and which diftinguiflies us from
fews, and Mahometans, and all other Religions in the World.
For this reafon 'twas, that the Font was always placed near the
door or entrance into the Church, to fignifie to us that 'tis by
Baptifm we are firft entred into the Chriftian Faith, into the
Religion and Church of Chrift. Now all this evidently proves,
that Baptifm is not of a Private*, but of a Public^ Nature, and
that its ends and defigns are Public^ And from hence it as evi-
dently follows, that it ought to be adminiftred according to its
JQck?R fh"f Nature> tnac is' not Prlvateb> DUt in the Publick. Affembly and
SkVV Congregation of Chriftians .

The force and reafon of this Argument is plainly founded up-
^ on that Apoftolical precept, 1 Cor. 14. 40. Let all things be done
$ decently, and in order. If this be Scripture , and the word of
God, it certainly obliges us, to perform all the Sacred and Pub-

lick offices of our Religion, With all that Decency, and Solemnity,

that the Nature of the things, and the Mayfly of God requires.
In this fenfe the moft learned Commentators underftand the
words •, Nor can any other interpretation be put upon them,
without offering a manifeft violence to the defign of the Apoftle
throughout that whole Chapter, which was to correct abufes and
indecencies in the fervice of God, and to give fuch ftanding rules
and general directions, as he thought neceflfary to be obferved

(3)

in Gods Publick worfhip by all Chriftian Congregations. This
being granted, I nowappeal to the fenfe and reafon of all the
world, whether it be not more for the Decency and Solemnity of
Chriftian Baptifm, to be adminiftred in the Church and Houfe of
God, than in a Private room of common and ordinary ufe ? The
Sacraments of our Religion are certainly the moft folemn parts
of it -, We admit but two of thefe, and Baptifm is one ; And does
it not beft agree with the folemn Nature of this Sacrament, that
it fhould be Adminiftred in the folemn place of Gods worfhip ?
Since Baptifm is an open profeffion of our Faith in Chrift, how
can this be duly performed in Private, or any where out of
the Publick Aflemblies of Chriftians ? And fince Baptifm is de-
figned to enter and admit us into the Church, what place can be
fo decent for its Administration, as the Church ? To this pur-
pofe we have Dr. Burnet telling us, ' That Baptifm being the Hif:MfMm
' Admiftion of a New Member to the Church, 'tis moft fuita- Z»%U
' ble to the defign of Baptifm, to do it before the whole Congre-
e gation; and withal adds, that the Liberty of baptizing in Pri-
'vate, which wasatfirft indulged by the Church, only as a pro-
' vifion for Weaknefs, is fince become a Mark of Vanity and a
'piece of affe&ed State. If Baptifm be defigned to make us
members of the Chriftian Church, I would willingly be fatisfied,
how this can be decently performed out of the Church, and out
of the prefence of the Church 5 or can any other place be fo fie
and convenient for fo facred a thing, as the Place that is dedica-
ted and devoted to the fervice of God ? Thefe are plain Queftions
I know, but I believe they are unanfwerable, and I leave them
to the Confcience of all Unprejudiced Readers 3 with this feri-
ous and earned: Exhortation, yk» That they would not look
on Baptifm to be a trifling or inconfiderable thing, as if it were
only the giving a Name to the Child, and no more-, but that
they would confider it, as a moft folemn part of Gods Worfhip,
as that Divine Sacrament, by which their Children are dedicated
to God, and to the Religon of Chrift-, The want of which
Consideration, I am convinced is thecaufe, why fo many, other-
wife good and ivell meaning, Perfons, are fo regardlefs, (provided it

be done at all) how CK where, in what place, or after what manner this

facred duty is performed.

J do not fay that there is any Pofitive Holinefs in one place a-
bove another, or that the place alone can fan&ify the worfhip
performed in it, without other due Qualifications 3 but this I do
affirm, and all the fober part of Mankind did ever yet grant, that

(4)

as there is a Relative Holinefs in the Lords day, above other days
of the Week, To there is at leaft a Relative Holinefs in the
Church above other places \ both as 'tis fet apart and confecrated
to the fervice and worfhip of God, and as Almighty God is more
efpeciallj and immediately prefent in it; Upon this account it was,
ti>r. Caves tnat thepious and Primitive Chriftians, always paid fuch anex-
'mU6PM i traordinary Refpecl: and Veneration to the public places of Gods
\Tcap. 9. ' Worfhip, both at their firft Entranced, and all the while they
continued m them. And for this reafon 'tis, that the Public
place of Gods Worfhip is in Scripture fet forth by fo many ho-
nourable Names and Titles-, fuch as are, the Temple t the To.

bernacle, and the Sanctuary of the Lord 5 the Habitation of hi* Holi-
nefs, and the place where his Honor dvvelleth 3 the Houfe of Prayer,
and the Church of God 5 All which things put together, do ftrong-
ly prove, that there is at leaft a Relative holinefs in the Church
above other places, and that God is more immediately prefent
there, to hear the Petitions, and to anfwer the Prayers of his
humble Supplicants, and to give a due vertue and efficacy to his
blelTed Sacraments.

But left I mould be thought to be Jihgular in this opinion, I
(hall beg leave for the fatisfaZtion of every mbyapd Reader, to
Hr. Sparrow tranferibe the words of a pious and learned Biihop of this Church,
Bf.cf Norwich who fpeaking of the Dedication of Churches and Chappels tc
'mhv R,acl™*" Service of God, tells us, ' That our Prayers, and public Services.
Itaer-, p,372. ' are moft readily accepted in fuch holy feparate places 5 and he

' ' proves it from 2, Chron. 7: 1 p Now mine Eyes ft/all be open, am
' mine Ears attent to the Prayer in this place 5 which promise of 30
4 ceptance belongs to any other place fo dedicated and confecratec
' to Gods holy Worlhip and Service, as was this houfe vvhicl
' Solomon built 5 for the reafon which God gives of his graciou

* readinefs to hear the Prayer of that holy place, is in genera

1 this, V- 1 6. For how have I chofen and fantlified this Houfe, that m
1 Name might be therefor ever 9 Now, that this houfe is dedicate(

* and folemnly fet apart by religious Rites and Prayers to nr
A tpaima *d < Service, now I have chofen itfor mine. And a little farther h
we vdet con- ^^ < gy the j-j^ rea£on wriatfoever other place fhall be dedi

pWM. t^^ tQ fom^ Qia]J Jiav£ ^g £yes Qf QQj 0penj ancJ ^Js g,

' attentive to the Prayer of it. And God Almighty promifes 1

* much, Exod. 2o. 24. In all places where 1 record my Name, 1m
e come unto thee j and blefs thee 5 that is ', in all places dedicated I

' me, and my Service, and fo made mine* And a little farthi
(?• 3 85) are thefe vary remarkabk words, \ Tiie Church is tl

Cf )

* mofl convenient place for the fervice of God, and adds much
c to the beauty of holinefs -■> And he that mould neglect that de-
' cency, and Aefpfwg the Church, {hould offer up the Publkk Wor-

* ftiip (of which we have already proved Baptifm to be a rr.oft
' folemn part) in Private, He would by fo doing, fin againft

e that law of God, that fays, Cur fed, be he that having a better Lamb

* in his flacky offers up to God a veorfe, Mai. l\ * 4. For God Al-

* mighty rrmft be ferved with the befl we have, -otherwife v. e
c defplfe him ; He that can have a Chur.-h, and will offer up the
? holy Service in a worfe place, Let him fear that Curfe.

This I think is home to the purpofe, and an evident proof of
my former afetion, from the plained Texts of Scripture $ and
if it feem fever elj fpol^n, let it be remembred that 'tis fubfiantially
proved 5 and that they are not mine, but a Reverend Prelates words
of this Church, whofe name and authority ought to be had in
veneration by all its members •, And would to God thofe per-
fons who contend fo earneftly for Baptizing their Children at
home, without any jult neceflity,^ would coniider ferioufly,
whether This be not very like that fin, of defpjfmg the Church of
God, which St. Paul fo feverely condemned in the Corinthians,
1 Ep. n.22. and not only making their own houfes equal to the
Church, but in this refped preferring them before it.

Upon the whole of this firft Argument, I think it is undeni-
ably proved, that Baptifm is not of a Private, but of a Publick
Nature, and that the Church is the fitted and mod: decent place
for the Adminiftration of it 3 And therefore, that to adminifter
it in Private houfes, is both contrary to the Nature and Defigns of
Baptifm, and a plain tranfgrefiion of this precept of St. Paul, Let

all things be done decently, and in order.

Secondly, To Adminifter Baptifm in Private houfes, is con-
trary to the constant practice of the Catholick Chriftian
Church in all ages ? For the proof of this, I cannot take a bet-
ter Method, than to give you the words of the judicious and
learned Dr. Cave j who fpeaking of the place where Baptifm wasp^-
anciently adminiftred, tells us, ' That 'twas always as near as 10,P-
1 might be to the place of their Public AlTemblies, and that 'twas*""'
c feldom performed without the prefence of the Congregation 3
cand that for very good reafons, both as 'tis a principal act of
' Religious Worlhip, and as 'tis the initiating of Perfons into

* the Church, which therefore ought to be as Public as poflible,

* that fo the whole Congregation might be Spectators and Wit-
[ofeifion and Engagement, which the baptized

CO

' Perfon then took upon him •, And this the Primitive Chrifti-

* ans To zealoufly kept to, that the Trullan Council (Can. $$.)

* allows not Baptifm to be adminiftred in a Private Chappel or
Oratory, but only in the Public Churches, punifhing the Per-

* fons offending in this particular with Deposition from their Of-
cfice, if they were Clergy-men, and if Laity with Excmmttmca-
1 Hon. For this reafon they had their Baptifteria or Fonts, built
' at firft in fome place near the Church, then in the Church

y vutiyii ' * Porch, till afterward they were placed in the Church ittelf.
lv<n£ei-<> This I think is very plain, and I have chofe to tranfcribe the ve-
lz- ry words of this reverend and learned Perfon, becaufe of his

great Name and Eminency in the Church, efpecially as a faith-
ful and diligent Inquirer into the Cuftoms and Practice of Antiquity,
of which this Book called Primitive Christianity, is, amongft the
reft, One illuftrious proof.

I was once thinking to add fome other Obfervations of my
own relating to this affair, But \fmce find this particular fo large-
ly and unanfwerably proved by an ingenious Author who has
■.Arwaker'j lately writ on this very fubjeft, that, f becaufe I can add nothing
fuafive from new) j tnink [t better to refer the inquifitive Reader thither. The
f'nf^vtfe Bo0^ is ncen^ec^ by tne Arch-Bijhop, and dedicated to the Bijkof
ltd 16%/.' o£ London •, Of both whofe pious Endeavours to reform this Vn-
lawful CuBom, the Author gives us an account in his Epiflle Dedi-
catory •, which I obferve for this reafon 5 that the Reader may
know, that what I here write againft has been condemned by
the Metropolitan, and the whole Church of England in general.
Whoever reads this little book from the slh to the 16th page,
will find it undeniably proved, that Ss. John and the Apoftles
themfelves baptized in Public \ That both the Greeks and Latin
„ a. . * ■' «> Churches do the fame at this day, and that feve-

^ZZT^T^- raioftheAmient Facte, and moft learned Wri-
r/n, Si.Ambrfaw&cbry- ters of the Primitive Church, (whole Names are
tow, Sr. Cyril. in the Margin ) do all contend for Baptifm in Pub-

lic. He will find it proved that the Baptizing in
folium con- private heufet , has .been often condemned and prohibited by
^Me/^"^ whole Councils of Bidiops. And all this abundantly ftrength-
ftlrJer ho[- Re<^ by the Teftimonies of feveral other learned Writers, Men
•ianfbamier, of great efteem in their times. After all which I prefume we
fquex, &e. may very juftly conclude with the learned Dr* Sherlock ' That
I Ajfembiys,' the Primitive Christians always adminiftred Baptifm in Public
*?*- * places, and in the pre fence of the Congregation, and never
' allowed of Private Baptifm, but in dangei^o^Death^A^

(7)

' that the Cuftom thus continued in all the following Agesi

Now the force of this Argument amounts to this •, That in all
cafes not pofithely determined by the Scripture, The Practice of
the Primitive Church, is the fureft way for us to underftand the
Mind of Chrift and his Apoftles. For we cannot but think, that
thofe who convers'd with the Apoftles, and with the Apoftoli-
cal men of the next ages, are the fafeft guides for us to be di-
reded by, who live fo remote from thofe times. The Autho-
rity of Antient and Vmverfal Tradition, has always beenefteemed
facred and venerable, and whatever men may think now, yet to
contradid the concurring Teftimony and Practice of the Uni-
verfal Church, was heretofore always thought, one of the greateft
Sins and Follies, that a Man could be guilty of. The Fathers
themfelves do often confute the Heretics of their times from
prefcription, or the conftant Traditionary Faith and PraBice of
the Church. For tho we do not make Tradition to be a Prima-
ry and Infallible Rule, as the Holy Oracles are •, Yet, where the
thing is doubtful or difputable, where the Scripture is filent,
there certainly the received Pradice of the ancient Vniverfal
Church, is the fureft guide for us to follow. There is an Obli-
gation upon us of the prefent times ; to conform, as much as
maybe, to the PraBke of the Univerfal Church, and to avoid
Novelty, and Singularity in all things relating to the Worfhip of
.God •, And therefore when we have fo many plain Teftimo-
nies of Antiquity for baptizing in Public, and can find no one
Church in the Chrift ian World that ever pradifed otherwife 5
when we have fo many Ancient Fathers, Councils, and learned
Writers, condemning Private Baptifm, and pleading for that
which is Public, and not any one fingle Author produced of a
contrary perfuafion --, There is certainly fo much refped due to

this Vnanimom Confent of all OUr Piom Anceftors, as proves it, to

be very rude, indecent, and immodeft for us of the prefent age, to
contradid the general fenfe of Christianity, to affront and con-
demn the Holy Catholic Church of Chrift, by our contrary
Pradices, and to think our felves wifer than all the Chriftians
that went before us 5 who for 1600 years together, have always
Baptized in Public, and no doubt for good reafons-

Thirdly, The Adminiftration of Baptifm in Private houfes,
without juft Neceflfity, and with the Public Form, is contrary
to the Exprefs Laws and Rubrick^of our own National eftablilhed
Church of 'England. This is fo plain and undeniable a Truth,
that a modefl man wnnld think ir nppdleft m go nhrmr to Prove

C8)

ir, to any man who has got a Common-prayer book, and is but
able to read the Rubrick without coloured Spectacles •, which is as
plain , and exprefs in this particular , as words can make
it. For

i ft. The very appointing of two diftinft Offices, and the
calling one of them by the Name of Public, and the other by
the Name of Private Baptifm, is a plain demonftration of the
mind of the Church in this refpect. For to what purpofehas
the Church compofed a diftinSt Form of Baptifm for cafes of
(icknefs and extreme Necetiity, if (he had ever thought that the
Public Form might have been then ufed as well ? But let us exa -
mine the feveral Titles of thofe two Offices 5 And the firft we

find is called, The Public Baptifm of Infants, to be u(ed in the Church '-,

Now the very word, Public, proves that 'twas never intended
to be ufed Prhateh •, And the addition of that Claufe, To be ufed
in the Church, is anunanfwerable Argument, that it ought not to
be ufed in Private houfes. But let us proceed from the Title to
the Rubrk\ for Public Baptifm 3 And the firft thing we meet with
is This.

4 The People are to be admoniihed that 'tis moft convenient
' that Baptifm (hould not be adminiftred, but upon Sundays and
'other Holy-days, when the moft number of People come to-
c gether. And this our Church requires for two very good rea-
fons, which immediately follow 5 both which reafens conclude
ftrongly for Public, and againft Private Baptifm. The firft
is

1 That the Congregation there prefenc, may teftify the re-
' ceiving of them that be newly baptized, into the number of
e Chrifts Church. The fecond is

'That by the Baptifm of the Infant in the Church, every
' Perfon prefent may be put in mind of his own folemn vow and
' profelTion made to God in his own Baptifm. To this purpofe
Difcourfe upon tne learned Dr. Comber tells us , ' That Infants ougut to be
we whole com. 'brought to the Church, that there may be many Witneftes of
mon Pr^er. p. ' this folemn ad, and that others may be put in mind of their
338- „ ' Vow, as alio becaufe they may be admitted Members of our
1 Religious Aflemblies in the proper place. And he that has a
mind to fee farther, how much Public Baptifm tends to the Edi-
fication of the Church, Let him read Dr. Sherlocks Ret. Affemblies
vcfU ct%KoJb- p. 293. and confider withal, how the Cuftom of Baptizing in
pfo. Private can be reconciled with that Precept of St. Paul 1 Cor. 1 4.

2(5. Let all things be done to Edihiu?\ that is, in all a&SofPllh*.

CO "

lie Worfhip, let every thing be fo performed, as may rendmoft Dr HmJ
to the benefit and advantage of others ; which is the Paraphrafe in locum,
of a very learned man on the words. Dr. Bever,

In the third Section or Paragraph of the Rubrick before Pub- his ^2
lie Baptifm, ' The Godfathers , and Godmothers , and the on
* People with the Children are required to be ready at the Font-,
Now, I hope, this may pafs for a plain Command for the
bringing of Children to the Churchy for where elfe is the Font >
Are there any in Private houfes ? Or how can Children be
brought to the Font, if they are not fiift brought to the Churchy
where alone the Font is placed? But this is not all, the time is
alfo fpecified as well as the Places ' The Children are to be
4 ready at the Font immediately after the (econd LelTon at
'Morning or Evening Prayer, which {till farther concludes for
its being in the Churci^where^te thcPrayers zndLefons are ufu-
ally read 5 And all this is abundantly confirmed by that which

follows, viz. And the Prieft ftanding there, at the Font, (hall fay \

&c. So far I think nothing can be more plain or undeniable.
But let US go on to the Office for Private Bapti/m of Children in
houfes, for fo 'tis called.

The very Name or Title of which, is enough to fatisfy any
fctber man, that this alone, and not the Public Form is to be ufed
in Hcufes. But the Rubrick is more exprefs.

• There in the zd Paragraph, the Curates or Minifters of every
' Parilh are required often to admoniifc and warn the People,
£ that without great Caufeand Neceflity, to be approved by the
' Curates themfelves , they procure not their Children to be
baptized at home 5 And in Obedience to this Command of the
Church, I do now defire and befeech you of my Care not to do
it $ But when need mall compel, then the Rubrick exprefly
orders that Baptifm be admininVed onThi* Faftion, namely by
that Form of Private Baptifm, which there follows, and not by
the Publicly Form.

So that, as the Ancient Church never did, (0 neither does the

Prefent Church of England allow of any Private Baptifm, except

in danger of death 5 and in fuch a cafe (he has provided a Form
for that purpofe, and required the ufe of that alone. And upon
the whole, I think it undeniably follows, that To Baptize Cfel-
drsn in Private, with the Public^ Form, and without juft Neceffi-

tfi is, ( as Dr. Sherlock^ tells US, Rel. Affembliej p. 295. ) 'a plain 1

1 tranfgreflionofthe Rule, and therefore fuch a diforder, as no
' man fhould be guilty of, who profefles himfelf a Member of

C io )
c nr rhurch 5 9Tis a plain breach of the exprefs Lam and Com-
t *lnfo of our own Communion which was the thing to be

' P Now as for this Argument, it equally concerns all in general,
xvhoownthemfelvesofthe Church o{ England, Rich and Woor
t !£ « well as Clew. For by the 20th Article of our Church,
we all orofefs to believe, ' That the Church has full power to
' Herree and command all fuch Rites and Ceremonies, as are not
< rnnrrarv to the word of God 3 Nor did ever any yet deny this
power but thofe who were profeffed DhTenters from us, and
aaamft them it has been largely, and unanfwerably proved, byma-
8 ny learned Divines of this Church, whofe Narres

ByVr. StilHngflcec mm- \ have fet in the Margin, if any one pleafe to cop-

nab. of Separation. Dr. Sher- fait them

,ck inhUViniiauon oftbxt } j j if [he Church J^

^^iiSlilS^*- Power to make Laws in things indifferent and

By Dr. Goodman in &« not forbidden by the Scriptures, it hence neceiia-

:0mp4. Evqutry. rily follows, that 'tis our abfolute duty to obey and

By Dr. Scot, Ckriftian life, ^m]t tQ ^QrQ Laws? wnen once they are made :

'^dZ'eailftnyt^ h- For a iWto Comma**, neceffarily infers the **
i*r«6/e Hooker Efrf. P*//?, of Oledience, thefe are 2fc/*»i* things, the oneot
Lib. 3. aU others. which unavoidably follows from the orkr-, Nor

can we <tf/e^ the L<w/»/ Commands of the Church, without
difobeying Heaven at the fame time, and Chrift Jefus himfelf, from
whom, as from a Supream Head, the Church has received this
Leffiflathe Power 3 and how then can it become any true Mem-
ber of the Church, to be thus wilfully guilty of trangreffing its
plained; Laws ? Or why mould any pious and genuine bon or
the Church, carry himfelf thus refradory to his fpiritual Mother i
Or can there be any thing more abfurd, than to profefs to believe ,

that the Church has Power to make Laws in indifferent things, and yet

whenever thofe Laws come to be obeyed, to dilute, and deny its

Authority ? Efpecially considering, how pious and primitive a

duty this is, and what great reafon the Church has to require it.

This certainly is not to do things according to Order, that is (as the

Pr. Rich. Sher- great Dr. Hammond td\s US upon the place) According to the Order

locks Pratfical an(i BireBion of the Church. I know not what low thoughts men

cbrifttan, p. 8; may „whave of this Difobedience, But I am fure the pious Dr.

Sherlock had another fenfe of things, when he made r^apartot

hisFormofConfeffionofSin. .

1 1 have not made Confcience to obey the Laws and Orders
'of thy Church, whether Univerfal or particular, not acknow-

(II)

* ledging or fubmitting to the Authority of Either ^ and I am
' juftly therefore to beranktamongft Publicans and Sinners-

1 My Ghoftly Fathers and Paftors, in the feveral orders of
cBi(hop, Prieft and Deacon, I have disbelieved, difreipe&ed,
' difobeyed, in their Callings, in their Admonitions for my
' Souls health. I have hated him that reproveth in the Gate, I

* have hardned my heart, and refufed when admoniihed, tore-

* turn from the Errour of my ways.

Nor is this a Law of the Church only, but of the Civil State too,
The whole Rubrick is confirmed by Jtlof Parliament, as well
as by Convocation-? and the Acl of Uniformity before oui Com-
mon Prayer Books, exprefly injoyns under the fevereft Penalty ,thae

No other Form of Prayer or Adminifiration of the Sacraments be ufed,
befide that which is fet forth and allowed by that Bool^, So that who-
ever refufes Obedience to thofe Laws of the Church concerning
Baptifm, does at the fame time difobey a Law of the State too,
his Civil as well as his Spiritual Parents and Governors 5 and if this
be not a plain Breach of the fifth Commandment, Let every
mans Confcience judge.

There is, I forefee, one fond pretence, that may poflibly be re-
turn'd to this Argument, and that is the prefent Aft of Toleration, or
Liberty of Confcience, which may be thought to difcharge the Du-
ty of obedience to the Eftablimed Laws of the Church. But in
anfwer to this vain Cavil, I fay,

Firft, That I write not at prefent to thofe who are Diffenters
from the Church, but to thofe who profefs themfelves Members
of our ownCommunion-,and what have fuchto do with xhzTokra-
tion 1 Let the Acl it felfbe read, and 'twill appear that the Tole-
ration was intended only for the Eafe of thofe few (for I verily
believe they are not many) who are Jincerely perfuaded in their
Confciences, that 'tis not Lawful for them to obey the Orders,
or joy n intheWormipofthe£f^/i)^ Religion-, Now what-
ever fervice the Plea of a Toleration may do fuch miftaken Per-
fons, yet certainly it looks very unaccountable in one of our own
Communion, to make this pretence in excufe for his Difobedience
to thofe Laws, and to that Conflitution, to which he himfelf be-
longs. I envy no man the Liberty of Confcience 3 My Charity is
Univerfal, I heartily wifh well to, and pray for all the World-,
But the Toleration is for Diffenters, not for us \ We have ftill
(blefled be God) the fame Church, the fame Public Liturgy, the
fame Articles, Canons, and Conftitutions eftablifhed by the

C Law

(ix)
Law of the Land, by feveral Acts of Parliament which (land
yet unrepealed 5 And therefore our Obedience is (till as due to
thofe Laws, as ever •, Nor can the Toleration with any fhew of
Modefty or Reafon be thought to excufe us, fo long as we own
our felves Members of the Church of England, as of a good and an
Orthodox Communion. But fuppofe I were concern'd with a pro-
fejfed Diffenter, yet I might juftly anfwer,

2. That all that any Toleration in the World does, or can do,
is to excufe only from the Penalty, not at all from' the fault of
Difobedience to the Laws and Orders, of an Eflablifhed Lawful
Communion •■, it gives a Liberty of Impunity 'tis true, (whether
juftly or unjuftly I will notnow difputej but not of juftificationy
it takes away the civil Punifhment, but it can never take away
the Sm ofNon-conformity or Difobedience 5 my reafon for it
is this, becaufe theft are Sins forbidden by the plain Laws of God,
which no Laws of Man can alter or difpenfe with. For every
Orthodox and lawfully conftituted Church, has a full power from
Chrifls own Inftitution, to make Canons and Conftitutions for
its own Regulation, for the fecurity and preservation of its own
Peace and good Order •-, And this lays a fufltkient Obligation on
all Chriftians to obey thofe Laws, tho there ihould be no Civil
Authority to back and enforce them •■> The Church, confidered as
a Church, is a difiin3 body, and has a diftintl Government inhe-
rent in it felf, without any regard had to the State 5 And confe-
quently all difobedience to the Lawful Commands of the
Church, is an Evil in it felf, Morally and intrinfecally finful, and
therefore can never be altered by any Humane Difpenfation or
Toleration. Hence we find the Primitive Chriftians decrying
Sctiifm, and branding it with the mod odious Characters, before
there were any Civil Laws in Defence of Chriftianity, nay when
all the Civil Laws were againft it ; as well before the Empire be-
came Chriftian, and again in the intervals of Perfecution, as
when Chriftianity was Efiablijhed by a Law. So the Donatifis
were accounted Schifmatkks by the Primitive Chriftians, as well
sinder thofe temporalPrinces that favoured^ under thofe who perfe-
cutedt\\zm°,Arianifm was condemned,as well under Conftantim and

Valens, who countenanced, as Under Conftantine who oppofed it 3 fb

that tho a Toleration do take away Civil Penalties, yet the Laws
of God, and of Scripture that require Vnity, Communion and Com*
ptiance with an eftabliihed Orthodox Church, do ftand Mill uncan-
cel!^, and in as much force as ever, If any one doubt the truth

of

( u)

of this, Let him only read the ingenious Mr Norris his Charge of

Schifm continue^ and if he Can fairly anfwer what that learned Au-
thorthere urges, in defence of this AiTertion, I promife him I
will inftantly give up the Caufe, and become his Profelite.

There is a patfage in the learned Dr. Stiliingfieets Sermon of the
Mifchiefof Separation, fo appofite to our prefent Argument, that I
cannot forbear fetting it down-, 'Tis Page the 45th, in thefe
words 5 ' Let us who continue in the Communion of our

'Church, wal^by the fame Rule and mind the fame things 3 -While

' we keep to one Rule, all People know what it is to be of our
£ Church ; if men fet up their own Fancies above the Rule, they
c charge it with Imperfection-? if they do not obey the Rule, they
1 make themfelves wifer than thole that made it ; It hath not been
' the Dottrine or Rules of our Church, which have ever given ad-
vantage to the Enemies of it, but the Indifaetion of fome, in

' going beyond them, and the Inconfiancy of Others, in not holding

' to them. This being the Judgment and Opinion of fo great a
man, and of [opacified a Temper, deferves a (erious Considera-
tion, by all who wifa well to the Church of 'England.

4. The Baptizing Children in Private, by the Public Form, is
contrary to every Minifters folemn Promifes and Subfcriptiom ;
For by the 36th Canon of our Church, Every Minifter is requi-
red, both at his receiving of Orders* and at his AdmitTion to
any Benefice or Living, to make this Promife, and to fubferibe it
with his own hand, in thefe very words, viz. That he himfelf will
ufe the Form prefcribed in the boo\ of Common Prayer^ both in Public
Prayer, and in the Adminifi ration of the Sacraments, and none other.

And now I appeal to the fenfe of all the world, whether that
Minifter who ufes that Form of Public Baptifm in Private Houfes,
which is prefcribed to be ufed in the Church, does not break this
Promife 3 And whether he who does not in Private houfes, ufe
the Form Prefcribed for that purpofe, does not do the fame?

Does fuch a Man ufe the Form prefcribed, by the Book, of Common
Prayer, and none other, as he promifed, and fubferibed ? Perhaps
it will be faid, that he ufes the fame words, iho in a different
Place 3 But (till I anfwer, That this is not the Form prefcribed by
the Book of Common Prayer; The Form prefcribed is perfectly of
Another Nature 3 The Church has compofed two Forms for Bap-
tifm of Infants 3 the one for the Church, the other for Private
houfes } the one for ordinary and common cafes, the other for
the extraordinary cafes of ficknefs, and neceflity 3 Now he that

C 2 con-

confounds thefe two 0#V«, which the Church has mzdtdiJtinEh
and wholy omitting that Forw which is defigned for Private, Vfes
that in Private, which is cowmandedtobt ufed in P^AV, that Per-
fon does not life the Form pre fcri 'bed by the Book, of Commm Prayer, and
none other, but perfectly another, than what is commanded. If any
one in the World can deny this alTertion, or without Trickj and
Fallacies fairly juftify this Practice from Breach of Promife, I vvill
never more truft my difcurfive Faculty fo long as I Jive 5 can any
thing be more indifputably clear ? If to doubt in this cafe, be not

10 feek Knots in a Bulrufh, I know not what is.

This Argument very nearly concerns us of the Clergy, and we
mould all do well ferioufly to confider it 5 and the rather, be-
caufe our own undue Compliances in this refpect, are madeufe -
of by the Laity, as the greateft Argument for the Continuance
of this Vnlawful Practice. But if the moft folemn Promifes, and
repeated Subscriptions fignify any thing, we are all certainly bound
to do our utmoft for the reforming of this unhappy Cuftom ; in
doing of which there would be far lefs difficulty than now there
is, were we our felves Unanimous in the Attempt, were we All
cefolved to be juft to our own Engagements, and would not un-
dermine each others Endeavours, by our contrary Practices. Tis
plain, we are not left at Liberty to do as we pleafe in this cafe ;
we are bound by Laws, by Promifes and Subfcriptions ; And
when the Laity know and confider this, I cannot but hope, that
they will think the better, and not the wcrfe of us, for being juft.
to our Rule, and true to our Promifes 3 Nor will they be fo un-
reafonable as to expect our compliance in a thing fo manifeflly
unlawful ; Much lefs conceive any Pet or Prejudice againft us, only
becaufe we cannot make the plaineft Laws of the Church, 2nd
our own Promifes too, bend and bow to their humors. And
iince the London Clergies Practice, is moft taken notice of in this
affair, it would be happy if they would joyn with us, in this
Reformation,

S. The Form of Public Baptifm is fo compofed, that it cannot
be ufed in Private Houfes, without manifeft Abfurdities, which
is another demonftration that the Church never intended it
mould be fo ufed. The forementioned Mr Jrwaker reckons up
four feveral inftances of this Nature in the Office of Public Bap-
tifm, where he that has a mind may fee them {pag. 29.) I fhaJl
only mention One at prefenr, and that is in the Preface to the
Baptifmal Covenant, in thefe words -Dearly beloved, Tehave

brought

( Ij)

brought this Child here to be Baptized. How can this be truly O^
rationally fpoken, when inftead of the Child* being brought by the
Sureties, the Minifier himfelf comes home to thehoufe, and h
brought into the very Chamber were the Child was born ? We have
Steady proved that the Church at the beginning of this Offi ce
requires the Child to be brought to the Font, and that the
Prieft (landing at the Font (hall fay— From whence 'tis manifeft,
that by the word {Here) in this place, is meant the Church where
alone the Font {lands ♦, And how then can the Minister in the
very place where the Child was born, fry to the Sureties, Ye have

brought this Child here (viz. to the Font) to be Baptized : Or ought

he not rather to alter the words to a quite contrary fenfe, and

fay, Ye have brought me here to baftiz,e this Child-, For this is true,and

proper, but the former is evidently falfe and abfurd •, and the
Abfurdity is fo plain,that I am verily perfwaded,that he that does
not perceive it, Tis not becaufe He cannot, but becaufe He
Trill not underftand it. Now whether it becomes either Minifier
or People to ufe fuch grofs Abfurditla in fo folemn a part of
Gods facred Worfhip, is a Queflion, to which I would beg. a
ferious Anfwer.

There is the fame Abfurdity in the Office for Churching Women,

when 'tis ufed in Private houfes ; The very Title proves this Pra-
ctice to be abfurd-. It ought to be called Chambering or Houfeingdf
Women, But Churching of them it can never be in any place out
oftheChurch. But not toinfift on that, the Rubrick before this

Office fays, The Woman floall come into the Church, decently apparalled,
and there fhall kneel down in feme convenient Place, &C. than which,

no command can be more plain -, The Rubrick at the End of the

Office, directs the Woman, to receive the Holy Communion, if there

be any, which ftill farther argues it to be done in the Church -, and
the fail Verfe of the Pfalm appointed to be read in this Office,
makes the Abfurdity undeniable : Tis this, J will' pay my Vows

now — In the Courts of the Lords hou/e $ HOW can this be faid

in any Private Chamber? Was ever any Place befide the
Church, called the Lords houfe ? Or can any other Place be fo
called, without a manifefl: and daring Abfurdity ? An Abfurdi-
ty feo grofs to beoffer'd to the great God in return for a Mercy, See B s
which deferves not only a Private Acknowledgment, but a mod t"m and e
folemn Thankfgiving , in the Public Aflembly of Chrift'ians •, comber on
which is both a greater Honour, and more acceptable to God, thanOfficr
any Private returns can be,. *.

* 4 And.

And now a modeft man would think, that after all this, there

fhould be no poflible Objections, againft fo undeniable a truth 5
"Dt.Sherlock tells US ( Rel Ajfemb. p. 290.) w That he could never hear
i any thing that defer ved a feriotu Anfwer : But left the Pretences

mould be thought unanfwerable, let us hear what they are.

And the firft grand Pretence is Onflow? Tis objected to us,
that 'tis generally pra&ifed in moft parts of the Kingdom ♦, and
by many great and eminent Divines of the City of London too,
and therefore why may it not be continued ? This Objedtioiyho
it make a great deal of Noife, yet it fignifies juft nothing, as
will be evident to any one, that considers thefe things.

Firft, That however prevailing this Cnftom now is, yet 'tis
but of very late date, even in this Church -y Dr Sherlock, tells us
{Rel. Ajfemb. p. 2po ) That this unhappy Onflow, was begun by as
unhappy a Caufe^ Namely by our late Civil Wars, and a tyran-
nical Ufurpation 3 When our Laws were all fubverted, and our
Religion ruined •■> When the Orthodox Clergy were all turned a
begging, and their Churches ufurped by their Enemies, then
'twas that the Loyal Party, being firft banifhed from the Church,
were forced and compelled to Baptize their Children in their own
Houfes 5 There was a Necejfity then of doing it privately, or not
at all •, But this Necejjity is now removed, our Churches now
(thanks be to Almighty God) are at Liberty s And therefore
this can be no Argument to excufe us -■> But it becomes us rather
to abhor a Cuftom brought into the Church by fuch Vngodly
means, and to remember that our Forefathers would have been
glad, and thankful too, to have injoyed that Liberty and Pri-
viiedge of bringing their Children to the Church, which we now
defpife.

And yet 'tis very obfervable, that even in thofe times, when
the Common-Prayer Book was abolinhed, and the Presbyrerian
DWeBory eftablifhed in its room,by what was then called an Ordi-
nance of Parliament, Anno 1 644. Even that very Direclory expref-
ly decrees, * That Baptifm is not to be adminiftred in Private places,
* or privately, but in the place of Public Worfhip, and in the Pace of the

' Congregation, as may be feen (p. 1 9) And this is the more re-
markable becaufe the Compilers of this Diretlory do in their Pre-
face declare, that they compofed and agreed upon it, after ear-

Yiefl and frequent calling upon the Name of God, and after much conful-
tation, not with Flefh and Blood, but with Gods holy word.

'Tis

(17 )
'Tis well known that our Brethren of this Perfwafion were

always great Enemies to all Needlefs and Superfluous Ceremonies
in the Worlhip of God 3 from whence I infer, that even in their
opinion, The Adminiftration of Baptifm in the Public place of

Gods Worlhip, is not a Needlefs Ceremony, but a Necejfary Cir-

cumflance to the dueand decent Performance of that divine Sa-
crament -, What their Practice now is, it concerns not me to in-
quire, 'tis plain This is their Rule, andThis their Judgment.

Secondly, Tho many eminent Divines, and particularly of
London, do comply with this Cuftom, yet fome others no lefs emi-
nent refufe to do it. Dr Sherlock, and Mr Arwaker have both
writ exprefly againft it -, And all thofe who have writ any thing
in Defence of the Churches Power to make Laws in things in-
different, have in effect done the fame-, for if the Church
has Power to command, with Submiffion, it muft be our duty to

obey.

Thirdly, Tho this had been a Custom of/o«g^^^,andcaufed
by better means, yet what fignifies a bad Cuftom againft a known
Rule, and the expreis Laws of the Church ? What Sins, what
Errors and Offences may notbejuftified, if Cuftom be allowed as
an Arguument for them ? So Swearing is a Cuftom, and Drunken-
nefs is a Cuftom, and I have known fomePerfons fo impudent, as
to urge the Commonefs of thofe crying fins in their Defence. But
is it any leffening of a Sin, that a great many are guilty of it?
Certainly he who commanded us not to follow a Multitude to do Evil,
thought others ife. Sodom was de(troyed, not the later but the
fooner, for that they were Vnherfally wicked. I mall always be
glad to follow a good Example in any Perfon ; but in that which is
amifs, the Greateft Man in the World (hall never be the Pattern
of my imitation •, I reverence the Perfons, and Writings too of
fevers! great and learned men, ( whofe Pratlice we are upbraided
with in this Particular) as much as any man living *, but confi-
dering what ill ufe is made of their Examples, I heartily wifh,
that they would either joyn w7ith us, in reforming this bad Custom,
or elfe condefcend (o far, as to let us know how it may be jufti-
fled. Inihort, I think the Queftion in this cafe, ought to be,
whether the Cuftom of Baptizing Children in Private, without

jvft Neceffity, and by the Public Form, be a decent, or indecent, a
Lawful, or Vnlawful Cuftom ? Now that 'tis both indecent and

Vnlawful I have undeniably proved in the foregoing Difcourfe 5
And therefore all that can follow , from its being a Cuftom, is on-
ly

( i8 )
ly this, that the longer it has been continued, the more has been
the fault, and the fooner it ought to be amended.

We have feen ho vv this Cuftom came firft to be introduced $
and 'tis no difficult matter to guefs at the caufes of its Continuance-,
Some perhaps have complyed with it, out of an immoderate love
to their own Eafe, and an Unwillingnefs to be at the pains and
trouble of reforming a bad Cuftom, tho they knew it to be il-

Others it may be, have been tempted to it by Poverty, which
has made them forget the Dignity, and Sacrednefs of the Mini-
sterial Character, by facrificing both their Duty and Promifes at
once to a piece of Gold or Silver, and to be guilty of fach fordid
mercenary Compliances, as to foil their Birthright, I mean the
Dignity of the Priefthood, for a Mefs of pottage. I wilh this
thing called Intercfi, has nottoomuch prevailed with fome, who
can pretend no real want of any thing, which makes the crime
fo much the more unpardonable $ tho after all it is to be feared,
that whatever is thus unlawfully got, is no better than (Aurum

Iholofanum) Money fat into a Bag with Botes, and like the Coal

which the Eagle ftole from the Altar, that confumed both her
Neft, and her young to Ames.

Others perhaps have done it, purely out of an obliging difpofition,
and upon />rW«tf/*/ Confiderations, thinking it the beft way to
break a bad Cuftom where they have found it, not too rafi?ly,but
by Degrees •, to lay it afide by that means, as decently, with as
little noiie and difguft, and with as much fatisfaction to their
Neighbors as poffible •, Hoping by this Condefcenfion to win
their good Opinion, and in time to bring them by thofe mild
Methods to a through Conformity to the Laws of theCW^, and
their own Duty 5 which was no more than the great St. Paul did

toward the Jews} in laying afide the old Mofaical Rites and Cere-
monies.

This has been my own cafe, and I verily believe the Cafe of a
great many of my Brethren 5 And that the continuance of this
Unlawful Cuftom, is to be imputed, not to thejuflice of the
thing it felf, but to fome one or other of thefe caufes, I am fully
convinced from hence --, becaufe even of thofe Minill ers, who do ,
or have complyed with this Practice, I never could hear any one
pretend to juftify it, but frankly confefs, it ought not to be
done. And thus I think I have abundantly anfwered that clamo-
rous Objection from Cuftom, which indeed did not deferve

the

( 19 )

the Expence of To much Ink and Paper, as has been thrown away
upon it, but fome things mult be anfwered, tho not for their
real weight, yet becaufe of the Noife they make in the World* tho
at beft it is but like the found of an empty VefTel -, Sonus, & prate-

rea nihil.

Secondly, I am afraid, Another thing which keeps fome Per-
fons from bringing their Children to the Church to be baptized,
is Riches and Greatnefs s Such Perfons look upon it as a piece of
State, to have their Children baptized at home, and fancy that
fbmething more ought to be done for them, than for poorer People -,
Now I readily grant that there is a different civil refpecl due to
men according to their various Degrees and Qualities, and fo
there is to Friends the fame, and God forbid but in all lawful
things, they mould have it to the utmofl Degrees in which
'tis due -■> (And that I may not be condemned neither of IntivL
lity nor Ingratitude, which I naturally abhor, I here publickly pro-
fefs, that I (hall always look upon it, as my great unhappinefs,
that fome of thofe whom I have been forced to deny in this
matter, were of this Number) But it muft be confidered, that
in matters otabfolute duty (fuch as this is proved to be) all Per-
fons are Equal, and in fuch cafes there ought to be no refpecl of
Perfons --, Rich and Great Perfons are no more above their duty,
than Poor and Mean men are below it 3 If it be a Duty, 'tis fo to-
all alike 5 Even a Heathen Pericles could fay, when his Friend

defired him to * tefiify a Lye 3 I am your Friend as far as Honefty and

a good Confcience will permit 3 And I muft take leave to fay, that he j¥ff!vP"p
is not a Friend, that defires more. And a Pagan Poet has taught ^y*^ 4

US, that O fences are aggravated by the Greatnefs of the Offender 5 p/A©- $£

Riches and Greatnefs do not lejfen, but increafe Mens Obligations Arch. Attic*
to Duty 5 Thefe Bleflings are a mighty truft, with which men Lib- ?• C4p- h
may do a great deal of good, and for which Almighty God will AmicufufTc
demand a feverer account than Ordinary. And fuch Perfons ad Aras . qUC

(hould COnfider that their Examples are viable and confpicuous, and Omne animi

have a great influence upon thofe whom Providence has placed be- v"ium, &c.
to* them, and that therefore it becomes them to help to reform ^uven' SdU 9°
a Cufiom fo undeniably unlawfully giving a good Example, and by
leading the way to others, without which 'twill hardly be effect-
ed, the fault of which will one day lye at their doors.

Thirdly, I do not well know what to call it,but another thing
I have heard pretended, to put off this Duty, is to this Effect 3
All our Children hitherto have been baptized at home, we ne-

D ver

do)

ver had one baptized at Church. Let it be remembred , that I
have already proved this to be a Duty, and then the force of this
mighty Objection amounts to this •, We have hitherto done amifs
all our Lives, and therefore we are refolved to do fo ftill •, We
•have never yet done our Duty, and therefore we never will.I will
not expofe the Folly of this pretence, it is enough to expofe it felf.
My Difcourfe has hitherto been in General 5 But now I mull:
apply my felf more particularly to you of my own Charge. You
fee what the plain Laws of the Church are in this refped, and
what ftrong Ooligations we all lye under to obey them 5 You
fee upon what great Strength ofReafon and Antiquity thofe Laws
0 f the Church are founded =, Fathers and Councils, Abundance
of the mod eminent Divines ■,- both Ancient mtf Modern, giving
their Testimonies to them-, After all which, I cannot but hope,
that you will readily comply, with what is hereto plainly pro-
ved to be your Duty.

lain very fenfibleof the great Tendernefs both of Infants and
of Parents, and therefore (tho I never yet heard of one Child
that was injured by being brought to the Font) yet if your Chil-
dren be at any time really weak and in danger of Death, if by
any accident whatever it fo fall out, that they cannot fafely be
brought to Church, do not by any means fuflfer them to dye unbap-
tized 5 The Church in thofe cafes of Sicknefs and extreme Ne-
ceflity, has provided a Form of Private Baptifm, and this you may-
be allured, I will always be ready to adminifter, tho it were at
Midnight, In this Office of Private Baptifm, all that is Effential

to the Sacrament is contained, and enough to fecure the Salvati-
on of the Child, tho it mould die before the other Solemnities
and Circumftances be performed in the Church. And therefore
when Perfons pretend a tender regard to the Weaknefs of the
Child, to excufe the bringing of it to the Church, and yet will
not be contented- to have it baptized at home, by the Form
which is compofed for that purpofe, and fuffcient for the Childs
Salvation 5 'Tis evident, that fome thing elfe is at the Bottom, 2nd
that'tis not (o much their regard to the Safety and Welfare of
the Infant 9 as the iudulging of their own Humor, that is the caufe
*see Pr.Com- of this Obflinacy -, for as for the Child, that is fecured by the Pri-
bers Diic' upon vate, as well as by the Public Form. But if it live, and recover,
the whole rom. then the* Rubrick advifes that as foon as it is fit to be carried
>lPriyelv'P\ abroad, it be brought to the Church ('not to be Baptized again,
^or Private f°r tnat is ^one alrea£ty) DUt that the Congregation may be certifr
\Bapdfm. ed of the Truth of the Baptifm, bdoxe privately ufed* and that

the Covenant may be folemnly entred into for it by the Sureties..

And do not think that this (hall put you to any double Charge
or Trouble •, for if in cafe of Neceffity I come to your Houfes, to
baptize any lick Child, I expect no manner of Company, nor
the leaft Provifion, nor any Reward from you^ If you are Poor,
I had rather you mould have fomething from me. .

Mv readinefs to ferve you in all other refpects, and particu-
larly to come to the meaneft of your Houfes in cafe ofSicknefs*
My defpifing prefent Inrereft, and dealing impartially with all
Perfons alike in this affair, cannot but convince you (if any
thing will) that I am acted in it by pure ConviBlon^ and Princi-
ples of folid Reafon \ Nor mould any thing elfe in the world
have ever prevailed with me, tc refufe any of your Requefts in
this matter 5 I defire you to excufe me only from this Vnlawful
Cuftom, and in any thing elfe, the Pooreft of vou may command

my Attendance. If Liberty of Conference {that is, a Difcharge

from complying with Laws) be thought reasonable for others, all
I defire is a Liberty of Obedience, a Liberty to obferve, and obey

thofe Laws, ( to which il have fubferibed, and which ftand »wr-
?ealed; and 'twill be very unreafonable to deny me this.

Whatever the Event be, I have now this fatisfaction, that I
have done all that in me lies, to reform a bad Cuftom, which I
thought to be my Duty 5 You fee I have not refufed it morofely,
without giving you any reafon for fo doing 5 but I have ventured
that which isdeareft tome of any thing in the World, I mean
my Reputation, to fatisfy you, that this Practice ought to beamend-
ed. 1 believe I have ftudied this bufinefs more than you, and
may modefily be allowed to underftand it better 5 which is no
more than I will readily grant to you, in your proper Callings and
Employments.

I confefs I (hall never look upon my felf to be anfwered by an
angry Refletlkn, or a dlfdalnful Smite 5 Scurrilous Railing and Re-
viling are things, which I have both Charity enough to forgive,
and Magnanimity enough to defplfe. But if you can procure any
one in the world to make a folid Anfwer to my Reafons and Ar-
guments, I promife you I will readily retract my miftakes, and
fhall be glad by that means to be put into a capacity of obliging
you in this, as well as in other things-, Fori am fo far from

thinking it any real dijhonour, that IJtflOW 'tis a manly Genemfty,

and zebrifliauVertue, to change my opinion, upon the Evidence
of better Reafon 5 and that to perfift in an Error out of pure Ob-

(«)

ftinacy and Stubbornnefs, doe? neither become the Ingenuity of a
Man, nor the Religion of a Chriftian 5 And therefore, if>o» find
the Arguments of this Difcourfezxe fuch as cannot be fairly an-
fwered, Let me beg and befeech you then, as you love your
own Souls, not wilfully and Stubbornly to refill: the Truth. Re-
member that to him that knoveeth to' do good, in any inftance of
Duty, and yet doth it not, to him "'tis a Sin, in the higheft Degree,

fa. 4. 17.

I have now done with what I have to fay of Baptifm y But
before I conclude, I cannot but take this Opportunity of leaving
with you a brief Exhortation to the conftant receiving of the Sa-
crament of the Lords Supper, a duty too much neglected amongft
you.

Confider then I befeech you, the Plainnefs, and the Pofitive-

nefs of the Command, Do this in remembrance of me. And withal
remember that the Only nay to enter into Life, is to keep the Com-
mandments in general, this as well as the reft •, and that Chrift

Will One day execute his Vengeance, on all that obey not the Laves of his
Gofpel, aThef. I. 8. of which this IS one, and of the higheft impor-
tance too.

1 . Confider that is the Command of Chrift your Soveraigrt
Lord, who as your King and Supream Governor, has an abfolute-
right, and a juft Claim to your V.nherfal Obedience, nor canyon
deny it in any inftance whatever, without the higheft Injuftice.

2- Confider further ,that 'tis the dying Command ofjefus your
Saviour and Redeemer, your greate ft Friend,znd your best Benefa-

ttor ; who ftopt at no Dangers, nor declined any Sufferings to do

you fervice •, who freely parted with his own deareft and invalu-
able blood, toranfom, and redeem your Souls 5 to pur chafe for*
you the pardon of your Sinsvthe Graces of Gods Spirit, and the
immortal Joys of Heaven. Who was contented to undergo all the.

Malice of Men and Devils/o be a.man of firrows and acquainted with-
grief through the whole Scene of his Life -y to endure the greateft
Torments of Body,and Agonies of Mind ytofweatand groan, to
bleed and die,to deliver you from Eternal Death, ii&thit fefia,

that commands you, to do this in remembrance of him.

So that here is both the higheft Authority to command^ and the-
greateft Love in the world to invite your Obedience. Will you
then difobey a King, and a Saviour too, a Soveraign Lord), and a
Merciful Redeemer at Once ? Alas 7 What Unpardonable: Rebellion^.

What fcandalous Ingratitude is this ? Blefled Jefu .' What return
can be fufficient, What thanks can be big enough for fuch ama-
zing Love ? And yet it is no hard or difficult,but a very eafy re-
quital, that the Son of God expe&s from us, 'tis only that we fre-
quently remember his dying Love, in that Memorial Feaft, he
has appointed for that purpofe ; that we there thankfully com-
memorate his Mercy, folemnly renew and ratify our Baptifroal
Vows and Engagements,and enter into a facred League of Peace,
and Love and Charity with all the world. A poor return, God
knows, this is, forfo great a Mercy, and (hall we yet refufe to
pay this?

3. Confider that you are bound in latere ft, as well as in duty,to
pay a conftant Attendance on this facred Ordinance. For 'tis the
moft likely means in the world to make all yourPrayers fuccefs-
ful at the Throne of Grace, and to fetch down even temporal
Blefifings upon you 5 And 'tis the moft probable means in the
world to promote and advance your everlafting well-being ; to
confirm and increafe your Faithr to heighten your Repentance, to
raife your Sorrow for Sin,and your Hatred againft it 5 To inflame
your Love, your Praife and Gratitude to God, and your crucified
Saviour, and your Charity to all your Fellow- creatures ; 'tis the
beft way to advance your Hope, to improve all your Graces, to
make all your Sins give up the Ghoft, and yield themfelves per-
fect Victims to a Redeemers conquering Love.In ihort,the blefled
Sacrament, to every devout and worthy Receiver is full of di-
vine and heavenly Bleffings ; 'tis not; only our great eft Dutyr but

'tis Omhigheft Priviledge tOO. •

What Reafons, what Pretences then can be ftrong enough to
keep you from fo facred and advantageous a Duty ? You know
what I have formerly faid at large to remove them ail; There
are two faults, that you may be guilty of in this affair ; Either

by a Carelefs rtfttfai and negletb of this bleffed Sacrament, or by an
Unworthy abufe and profanation of it ;- by unworthily coming to it,

or by profanely turning your backs upon it; Both thefe are. Sins
equally dangerous, and I befeech you by all the Hopes of Heaven, ,
and Fears of Hell to avoid both. I have. formerly and often told
you how this may be done; But if there be any Scul amongftyou
that wants either farther InftmSHon, or Satisfaction in this matter, I
once more earneftly defire andinvite.all fuch to come to me for
my private help and direction 5 Come freely and without fcruple,
the Pooreftthe Meaneft of you 3 By the Bleffmgof God, you

mall.

Cm)

(hall not go away without the beft Affiftance andlncouragement
I am able to give you.

And in order to the fitting your felves for the Blejfed ..' acrament
I muft beg and entreat you to lead pious and fobei juft and Chri-,
ftian Lives. Impenitence and an obftinate going < n in Sin, is the
only thing, that makes men unworthy of the Sacrament •, A good
man, a true fincere penitent, v\ho underftands (joropftehtly the
Nature of the Sacrament, and is heartily refolved to forfake all
his paft Sins, and to lead a new Life, fuch a one is nt to corne to
the Sacrament at any time •, And he who will not do this, is* not
tit to die, nor can he go to Heaven.

And to enable you to lead this pious Chriftian Lifejet me be-
feech you often and daily upon your bended Knees, to petition
Almighty God, for his preventing, afifting, and fupporting Grace.
Morning and Evening at leaft, let me defire every Soul amongft
you to fpend ibme little time in that divine and heavenly, that
honorable, and advantageous duty of Prayer. You that have Fa-
milies mull: pray with them ; and teach your Children and Ser-
vants to live in the Fear of God 5 Inftruci and Catechize them in
the Principles of Religion as well as you are able, and fend them
to the Church, to be inftru&ed better •, As they grow up, you
muft warn them often of the bafenefs and danger of Sin in general*,

of Swearing and Curfing^cf Drunkennefs, and profaning the Lords day y

Vices to which Youth are extreamly addi&ed. Tell them of the
Excellency of a pious, fober, righteous Life, and of the glorious
rewards that attend it; teach them by your Example, as well as by
ycmInftrnElions'i You will have the Comfort of it in this Life, and
be rewarded for it in a better.

From the Prayers of the Church, I would defire you never to
be wilfully abfent-, Come at the beginning,and behave your felves
devoutly at them 5 And for your Private Devotionj have here
compofed a fhort Form, which I defire all fuch of you, as have
not better helps at hand, to fay daily, humbly and devoutly upon
your Knees.

0 God the Father of Heaven, have mercy upon me a miferable Sin-
%tr ! O thou God of Angels and men, the Creator and Preferver of all
the world 3 I have finned^ 1 have finned again ft Heaven and again ft thee,
2 have been a ftubborn and a rebellious Child J>ut do not thou, 0 Lord c aft
cffthe bowels and ccmpajjions of a Father. I have perverted all the ends
♦/ my Creation, I have defpifed thy Authority, abufed thy Mercy, and

provoked thyVengeance 5 But O thou, who willeft not the Death of a Sin-
ner, have Mercy upon me ! For thy Names fake pardon mine Iniquities
for they are great •, for thine own Mercies fake, for thy dear Son± and
my Saviours fake, have pity upon me a miferable Sinner.

O blejfedfefus, the High- Prieft, the Saviour and Redeemer of Souls ;
have Mercy upon me ! Let thy Stripes and Wounds, thy Crofs and Paffion,
plead and intercede for me 5 By thine Agony and bloody Sweat, by all that
thou didft and fufferedft for Sinners, fave and deliver me, in the hour
of Death, and the day of Judgment ; And fuffer not, O holy Redeemer,
my Soul, which is the pur chafe of thine own meritorious blood, toperifh.

O holy Spirit of Grace, the Santlifier of all the E/ecl People of God, in~
fpire, Ibefeech thee, into my Soul the Principles of an V niv erf al Piety %
Sanctify me throughout, in Body and Mind, in Heart, Will, and Affe-
ctions 'y I am undone if thou leave me to my felf, follow me by thy moti-
ons, and awaken my Confcience by thy blejfed Suggefiions, or I perijh for
ever. Quicken and excite my languifhing Vertues ', Allure my hope by
the glorious rewards of Obedience 5 Alarm my fear by the fiedfafi belief
of a judgment to come 5 Affecl my gratitude and love, by a deep fence of
the amaz>ing mercies of my God and Saviour 5 and by all let me be led to
afpeedy and vigor om Repentance, to fuch a pious and godly, fober and
humble, jufi and charitable life , us becomes a Difciple of the mofi holy
Jefpts.

O God the Father, Son and Holy Ghofi, three perfons, and one God I
0 holy and undivided Trinity, have mercy upon me a miferable (inner !

Glory be to thee, O God, for <*U the mercies I h.tve rece'iiieA % Tak? me
into thy Protection [jhis day} or [jhis night"} and all that belong to me 3
Blefs all my Civil, Spirituals, and Natural Parents, Relations and Go-
vernors ; Reward all my Friends and Benefattors; Forgive and turn
the hearts of my worft and great efl Enemies 5 Let thy Gofpel, and Truth,
thy Peace and Salvation extend it felf to all the World 5 for the fake of
Jefm my Saviour 3 In whofe Name and Words, I further pray. Our
Father, &C

Canon

t *6 )

Canon 14.

ALL Minifters (hall obferve the Orders, Rites and Ceremo-
nies prefcribed in the Book of Common Prayer,

without either dimimfting> or adding any' thing in the Matter or
Form thereof.

Canon 38.

If any Minifter after Subfcription, (hall omit to ufe the Form
of Prayer, or any of the Orders or Ceremonies prefcribed in the
Communion-Book, Let him be fufpended :' And if after a
month he do not reform and fubmit himfelf, Let him be Ex-
communicated.- And then if he (hall not fubmit himfelf within
the fpace of another month, Let him be depofed from the Mi-
niftry.

Canon 8 1 .

There (hall be a Font of Stone in every Church and Chapel

where Baptifm is to be adminiftred- In which only Font the

Minifter (hall Baptize Pnblkkb : that is, no doubt, with the Form
of Publick^Baptifm,

FINIS.

■: ; •■■■'